51.1 In the Samvat year 1876, on the night of Mahã vad 2 [1st February, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the veranda outside the west-facing rooms in front of the mandir of Shree Vãsudev-Nãrãyan in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white survãl and a white angarkhu. He had also tied a white pãgh around His head. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
51.2 Then, Shreeji Mahãrãj said, “Please ask a question.”
51.3 Purnãnand Swãmi then asked, “The ten indriyas are produced from rajo-gun, and the four antah-karans are produced from sattva-gun. Therefore, all the indriyas and antah-karans are mãyik. However, Bhagvãn is beyond Mãyã. So, how can a person develop nishchay in Bhagvãn through the mãyik antah-karans? Also, how can a person see Bhagvãn with his mãyik indriyas, like the eyes?”
51.4 Shreeji Mahãrãj replied, “Mãyik objects can be realised by mãyik means, and if a person has realised Bhagvãn through the same mãyik antah-karans and indriyas, then it implies that Bhagvãn must also be mãyik. Is that your question, or not?”
51.5 Purnãnand Swãmi and all the munis confirmed, “Yes Mahãrãj. That is our question. You have clarified it for us.”
51.6 Then, Shreeji Mahãrãj explained, “The answer to that is as follows: The surface area of the pruthvi is 500,000,000 yojans. On the pruthvi, there are various objects such as trees, mountains, pots, and clothes. That pruthvi exists within all of those objects, and it also exists distinctly on its own. So, if a person looks from the perspective of pruthvi, then it appears that pruthvi has taken the form of all of those objects, and that no object exists apart from pruthvi. However, pruthvi itself has been produced from a small portion of jal. This jal is below the pruthvi, around it, as well as above it. In fact, jal totally pervades the pruthvi. If a person looks from the perspective of jal, only jal exists, and there is no pruthvi at all. Furthermore, that jal has been produced from a small portion of tej. If a person looks from the perspective of tej, only tej exists, and there is no jal at all. This tej, has been produced from a small portion of vãyu. If a person looks from the perspective of vãyu, only vãyu exists, and there is no tej at all. This vãyu has been produced from a small portion of ãkãsh. If a person looks from the perspective of ãkãsh, the other four bhuts, the entities evolved from them (the body and the brahmãnd) are not apparent at all. It appears as if only ãkãsh exists everywhere.
51.7 “This ãkãsh has been produced from a small portion of tãmas-ahankãr. That tãmas-ahankãr, along with rãjas-ahankãr, sãttvik-ahankãr, the bhuts, the indriyas, and antah-karans, and their presiding devs, have been produced from a small portion of maha-tattva. So, if a person looks from the perspective of maha-tattva, the three types of ahankãrs, the bhuts, the indriyas, the antah-karans, and their presiding devs, do not exist – only maha-tattva exists. So, if a person looks from the perspective of maha-tattva, the three types of ahankãrs, the bhuts, the indriyas, the antah-karans, and their presiding devs, do not exist – only maha-tattva exists. That maha-tattva has been produced from a small portion of Pradhãn-Prakruti. Therefore, if a person looks from the perspective of Prakruti, maha-tattva does not exist – only Prakruti exists. However, during the period of destruction, Prakruti is absorbed into a small portion of Purush, and at the time of creation, she is produced again from a small portion of Purush. Therefore, if a person looks from the perspective of Purush, only Purush exists – there is no Prakruti.
51.8 “Countless millions of Purush are produced from a small portion of Mahã-Mãyã. So, if a person looks from the perspective of Mahã-Mãyã, only Mahã-Mãyã exists – there is no Purush. Mahã-Mãyã itself is produced from a small portion of Mahã-Purush. So, if a person looks from the perspective of Mahã-Purush, only Mahã-Purush exists – there is no Mahã-Mãyã. That Mahã-Purush, rose from a small region of Akshar – the dhãm of Purushottam Bhagvãn. Therefore, if a person looks from the perspective of Akshar, neither Mahã-Purush nor anything else exists – there is only Akshar. But, above that Akshar is Purushottam Bhagvãn, who is even greater than Akshar. That Purushottam Bhagvãn is that all-doer – responsible for the creation, sustenance, and destruction of everything – and is also the cause of all.
51.9 “Now, a cause always pervades its effect, and at the same time, also remains distinct from it. Therefore, if a person looks from the perspective of Purushottam Bhagvãn, the cause of all, then nothing else appears to exist – except Purushottam Bhagvãn.
51.10 “It is this very Bhagvãn who, out of compassion for the kalyãn of the jeevs, gives darshan in a pratyaksha svarup to all the people on this earth. At that time, if a person realises this greatness of Purushottam Bhagvãn by intense association with a sant, then all of his indriyas and antah-karans become divya, just like Purushottam Bhagvãn’s indriyas and antah-karans. Then, through those indriyas and antah-karans, he can develop nishchay in Bhagvãn. For example, a diamond can only be cut by another diamond; it can never be cut by anything else. Similarly, the nishchay in Bhagvãn can only be developed through Bhagvãn. In the same way, the darshan of Bhagvãn is also possible only through Bhagvãn, but it is not possible through the mãyik indriyas and antah-karans.”
51.11 Having delivered this talk, Shreeji Mahãrãj bid “Jay Sachidãnand” to all and returned to His residence.
End of Vachanãmrut Gadhadã I || 51 || 51 ||